Wahyu 1:18

1:18 and the one who lives! I ¹  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ² 

Wahyu 4:10

4:10 the twenty-four elders throw themselves to the ground ³  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ⁴  before his ⁵  throne, saying:

Wahyu 5:5

5:5 Then ⁶  one of the elders said ⁷  to me, “Stop weeping! ⁸  Look, the Lion of the tribe of Judah, the root of David, has conquered; ⁹  thus he can open ¹⁰  the scroll and its seven seals.”

Wahyu 7:12

7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

Wahyu 8:5

8:5 Then ¹¹  the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, ¹²  flashes of lightning, and an earthquake.

Wahyu 8:11

8:11 (Now ¹³  the name of the star is ¹⁴  Wormwood.) ¹⁵  So ¹⁶  a third of the waters became wormwood, ¹⁷  and many people died from these waters because they were poisoned. ¹⁸ 

Wahyu 9:1

9:1 Then ¹⁹  the fifth angel blew his trumpet, and I saw a star that had fallen from the sky ²⁰  to the earth, and he was given the key to the shaft of the abyss. ²¹ 

Wahyu 9:7

9:7 Now ²²  the locusts looked like horses equipped for battle. On ²³  their heads were something like crowns similar to gold, ²⁴  and their faces looked like men’s ²⁵  faces.

Wahyu 11:9

11:9 For three and a half days those from every ²⁶  people, tribe, ²⁷  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ²⁸ 

Wahyu 11:12

11:12 Then ²⁹  they ³⁰  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ³¹  went up to heaven in a cloud while ³²  their enemies stared at them.

Wahyu 11:15

The Seventh Trumpet

11:15 Then ³³  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ³⁴ 

and he will reign for ever and ever.”

Wahyu 12:9

12:9 So ³⁵  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him.

Wahyu 13:3

13:3 One of the beast’s ³⁶  heads appeared to have been killed, ³⁷  but the lethal wound had been healed. ³⁸  And the whole world followed ³⁹  the beast in amazement;

Wahyu 15:7--16:1

15:7 Then ⁴⁰  one of the four living creatures gave the seven angels seven golden bowls filled with the wrath ⁴¹  of God who lives forever and ever, 15:8 and the temple was filled with smoke from God’s glory and from his power. Thus ⁴²  no one could enter the temple until the seven plagues from the seven angels were completed.

The Bowls of God’s Wrath

16:1 Then ⁴³  I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.” ⁴⁴ 

Wahyu 16:3

16:3 Next, ⁴⁵  the second angel ⁴⁶  poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.

Wahyu 16:14

16:14 For they are the spirits of the demons performing signs who go out to the kings of the earth ⁴⁷  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ⁴⁸ 

Wahyu 17:1

The Great Prostitute and the Beast

17:1 Then ⁴⁹  one of the seven angels who had the seven bowls came and spoke to me. ⁵⁰  “Come,” he said, “I will show you the condemnation and punishment ⁵¹  of the great prostitute who sits on many waters,

Wahyu 17:3

17:3 So ⁵²  he carried me away in the Spirit ⁵³  to a wilderness, ⁵⁴  and there ⁵⁵  I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns.

Wahyu 17:10

17:10 five have fallen; one is, ⁵⁶  and the other has not yet come, but whenever he does come, he must remain for only a brief time.

Wahyu 17:17

17:17 For God has put into their minds ⁵⁷  to carry out his purpose ⁵⁸  by making ⁵⁹  a decision ⁶⁰  to give their royal power ⁶¹  to the beast until the words of God are fulfilled. ⁶² 

Wahyu 19:9

19:9 Then ⁶³  the angel ⁶⁴  said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.”

Wahyu 19:17

19:17 Then ⁶⁵  I saw one angel standing in ⁶⁶  the sun, and he shouted in a loud voice to all the birds flying high in the sky: ⁶⁷ 

“Come, gather around for the great banquet ⁶⁸  of God,

Wahyu 20:3

20:3 The angel ⁶⁹  then ⁷⁰  threw him into the abyss and locked ⁷¹  and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

Wahyu 20:8

20:8 and will go out to deceive ⁷²  the nations at the four corners of the earth, Gog and Magog, ⁷³  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ⁷⁴ 

Wahyu 21:21

21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The ⁷⁵  main street ⁷⁶  of the city is pure gold, like transparent glass.

Wahyu 21:27

21:27 but ⁷⁷  nothing ritually unclean ⁷⁸  will ever enter into it, nor anyone who does what is detestable ⁷⁹  or practices falsehood, ⁸⁰  but only those whose names ⁸¹  are written in the Lamb’s book of life.

Wahyu 22:2

22:2 flowing down the middle of the city’s ⁸²  main street. ⁸³  On each side ⁸⁴  of the river is the tree of life producing twelve kinds ⁸⁵  of fruit, yielding its fruit every month of the year. ⁸⁶  Its leaves are for the healing of the nations.

Wahyu 22:5

22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.

Wahyu 22:14

22:14 Blessed are those who wash their robes so they can have access ⁸⁷  to the tree of life and can enter into the city by the gates.

[1:18]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ² tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”

[1:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[4:10]  ³ tn Grk “the twenty-four elders fall down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[4:10]  ⁴ sn See the note on the word crown in Rev 3:11.

[4:10]  ⁵ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[5:5]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:5]  ⁷ tn Grk “says” (a historical present).

[5:5]  ⁸ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

[5:5]  ⁹ tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ¹⁰ tn The infinitive has been translated as an infinitive of result here.

[8:5]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:5]  ¹² tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

[8:11]  ¹³ tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.

[8:11]  ¹⁴ tn Grk “is called,” but this is somewhat redundant in contemporary English.

[8:11]  ¹⁵ sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.

[8:11]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.

[8:11]  ¹⁷ tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).

[8:11]  ¹⁸ tn Grk “and many of the men died from these waters because they were bitter.”

[9:1]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:1]  ²⁰ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[9:1]  ²¹ tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”

[9:7]  ²² tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.

[9:7]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:7]  ²⁴ tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, Jw" stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, {omoioi crusw, “similar to gold”).

[9:7]  ²⁵ tn Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.

[11:9]  ²⁶ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ²⁷ tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:9]  ²⁸ tn Or “to be buried.”

[11:12]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ³⁰ tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

[11:12]  ³¹ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ³² tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[11:15]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:9]  ³⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[13:3]  ³⁶ tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[13:3]  ³⁷ tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.

[13:3]  ³⁸ tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.

[13:3]  ³⁹ tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”

[15:7]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[15:7]  ⁴¹ tn Or “anger.”

[15:8]  ⁴² tn Grk “power, and no one.” A new sentence was started here in the translation. Here καί (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.

[16:1]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  ⁴⁴ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[16:3]  ⁴⁵ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ⁴⁶ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[16:14]  ⁴⁷ tn BDAG 699 s.v. οἰκουμένη 1 states, “the inhabited earth, the world…ὅλη ἡ οἰκ. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”

[16:14]  ⁴⁸ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[17:1]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ⁵⁰ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[17:1]  ⁵¹ tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”

[17:3]  ⁵² tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.

[17:3]  ⁵³ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[17:3]  ⁵⁴ tn Or “desert.”

[17:3]  ⁵⁵ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[17:10]  ⁵⁶ tn That is, one currently reigns.

[17:17]  ⁵⁷ tn Grk “hearts.”

[17:17]  ⁵⁸ tn Or “his intent.”

[17:17]  ⁵⁹ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ⁶⁰ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ⁶¹ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ⁶² tn Or “completed.”

[19:9]  ⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ⁶⁴ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[19:17]  ⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:17]  ⁶⁶ tn The precise significance of ἐν (en) here is difficult to determine.

[19:17]  ⁶⁷ tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

[19:17]  ⁶⁸ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

[20:3]  ⁶⁹ tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

[20:3]  ⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:3]  ⁷¹ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

[20:8]  ⁷² tn Or “mislead.”

[20:8]  ⁷³ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ⁷⁴ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[21:21]  ⁷⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ⁷⁶ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[21:27]  ⁷⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ⁷⁸ tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ⁷⁹ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ⁸⁰ tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ⁸¹ tn Grk “those who are written”; the word “names” is implied.

[22:2]  ⁸² tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:2]  ⁸³ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:2]  ⁸⁴ tn Grk “From here and from there.”

[22:2]  ⁸⁵ tn Or “twelve crops” (one for each month of the year).

[22:2]  ⁸⁶ tn The words “of the year” are implied.

[22:14]  ⁸⁷ tn Grk “so that there will be to them authority over the tree of life.”